This chapter looks at the vast mythological texts called Puranas, with a special focus on the Matsya Purana. The vast cosmological periods (yugas) and the maps of the universe contained in these ...
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This chapter looks at the vast mythological texts called Puranas, with a special focus on the Matsya Purana. The vast cosmological periods (yugas) and the maps of the universe contained in these texts are explained. The chapter also looks at two major pilgrimage centers on the Ganges and explains their religious importance. The politically charged methods of interpreting Hindu mythology are discussed, particularly in reference to the narrative of the churning of the ocean.Less

Maps and Myths in the Matsya Purana

Ariel Glucklich

Published in print: 2007-11-29

This chapter looks at the vast mythological texts called Puranas, with a special focus on the Matsya Purana. The vast cosmological periods (yugas) and the maps of the universe contained in these texts are explained. The chapter also looks at two major pilgrimage centers on the Ganges and explains their religious importance. The politically charged methods of interpreting Hindu mythology are discussed, particularly in reference to the narrative of the churning of the ocean.

This is the first full account of the Pilgrimage of Grace since 1915. In the autumn and winter of 1536, Henry VIII faced risings first in Lincolnshire, then throughout northern England. These ...
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This is the first full account of the Pilgrimage of Grace since 1915. In the autumn and winter of 1536, Henry VIII faced risings first in Lincolnshire, then throughout northern England. These rebellions posed the greatest threat of any encountered by a Tudor monarch. The Pilgrimage of Grace has traditionally been assumed to have been a spontaneous protest against the Dissolution of the Monasteries, but this lively and intriguing study reveals the full story. The book examines the origins of the rebellions in Louth and their spread; it offers new interpretations of the behaviour of many of the leading rebels, including Robert Aske and Thomas Darcy. It also reveals how the engine behind the uprising was the commons, and notably the artisans, of some of the smaller northern towns. Casting new light on the personality of Henry VIII himself, it shows how the gentry of the North worked to dismantle the movement and help the crown neutralise it by guile as events unfolded towards their often tragic conclusions.Less

The Pilgrimage of Grace and the Politics of the 1530s

R. W. Hoyle

Published in print: 2001-05-17

This is the first full account of the Pilgrimage of Grace since 1915. In the autumn and winter of 1536, Henry VIII faced risings first in Lincolnshire, then throughout northern England. These rebellions posed the greatest threat of any encountered by a Tudor monarch. The Pilgrimage of Grace has traditionally been assumed to have been a spontaneous protest against the Dissolution of the Monasteries, but this lively and intriguing study reveals the full story. The book examines the origins of the rebellions in Louth and their spread; it offers new interpretations of the behaviour of many of the leading rebels, including Robert Aske and Thomas Darcy. It also reveals how the engine behind the uprising was the commons, and notably the artisans, of some of the smaller northern towns. Casting new light on the personality of Henry VIII himself, it shows how the gentry of the North worked to dismantle the movement and help the crown neutralise it by guile as events unfolded towards their often tragic conclusions.

This chapter begins by discussing that the difficulties in relations between Henry and James naturally affected their European partners, all of whom were forced to reconsider their position with ...
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This chapter begins by discussing that the difficulties in relations between Henry and James naturally affected their European partners, all of whom were forced to reconsider their position with regard to England following the religious schism. It then explains that this situation left Henry with no choice but a religious understanding between England and Scotland, based on his own reforming principles. It discusses that Henry VIII's interest in securing James V's friendship led to a series of diplomatic overtures in the following years. It then tells that this Henry's diplomatic overtures did not succeed. This chapter also discusses the outbreak of the Pilgrimage of Grace in England. It examines the international and Scottish threat to England and England's responses to that threat. It explains that the Anglo-Scottish negotiations eventually reached an impasse and showed signs of war.Less

Anglo-Scottish Diplomacy and Europe, 1534–1542

CLARE KELLAR

Published in print: 2003-11-20

This chapter begins by discussing that the difficulties in relations between Henry and James naturally affected their European partners, all of whom were forced to reconsider their position with regard to England following the religious schism. It then explains that this situation left Henry with no choice but a religious understanding between England and Scotland, based on his own reforming principles. It discusses that Henry VIII's interest in securing James V's friendship led to a series of diplomatic overtures in the following years. It then tells that this Henry's diplomatic overtures did not succeed. This chapter also discusses the outbreak of the Pilgrimage of Grace in England. It examines the international and Scottish threat to England and England's responses to that threat. It explains that the Anglo-Scottish negotiations eventually reached an impasse and showed signs of war.

This chapter outlines the events of the last few months of 1536 and the winter of 1537 in England during the reign of Henry VIII. During the summer, the first alterations in the religious practice of ...
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This chapter outlines the events of the last few months of 1536 and the winter of 1537 in England during the reign of Henry VIII. During the summer, the first alterations in the religious practice of the laity were announced. These disturbances in the body politic and the activism of government in enforcing change form the essential background to the rising which began in Lincolnshire and then spread into Yorkshire and the North of England generally. The rebellions are collectively called the Pilgrimage of Grace. In fact this term was only used in Yorkshire and those areas of the North influenced by the rising led by Robert Aske. The rebellion was overwhelmingly popular and spontaneous. There was no gentry conspiracy, although the gentry were first coerced into offering leadership and then strove hard to establish their grip over the movement. The dynamic heart of the rising, whether in Lincolnshire, Yorkshire, or the fringes of Lancashire and Cumbria, lay with the commons.Less

The Risings of 1536–1537: Retrospect and Prospect

R. W. Hoyle

Published in print: 2001-05-17

This chapter outlines the events of the last few months of 1536 and the winter of 1537 in England during the reign of Henry VIII. During the summer, the first alterations in the religious practice of the laity were announced. These disturbances in the body politic and the activism of government in enforcing change form the essential background to the rising which began in Lincolnshire and then spread into Yorkshire and the North of England generally. The rebellions are collectively called the Pilgrimage of Grace. In fact this term was only used in Yorkshire and those areas of the North influenced by the rising led by Robert Aske. The rebellion was overwhelmingly popular and spontaneous. There was no gentry conspiracy, although the gentry were first coerced into offering leadership and then strove hard to establish their grip over the movement. The dynamic heart of the rising, whether in Lincolnshire, Yorkshire, or the fringes of Lancashire and Cumbria, lay with the commons.

The Pilgrimage of Grace that occurred during the reign of Henry VIII was thought to be a northern phenomenon and therefore one which contains few lessons for the history of England as a whole. The ...
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The Pilgrimage of Grace that occurred during the reign of Henry VIII was thought to be a northern phenomenon and therefore one which contains few lessons for the history of England as a whole. The North, it is maintained, was backward, conservative, lightly governed (a problem solved by the Council of the North), and prone to violence. Its nobility retained a military demeanour at a time when the nobility of southern England had softened into a court or service nobility. Hence, until it was tamed the North was an ideal breeding ground for opposition to the divorce, the royal supremacy, and the dissolution of the monasteries. The clearest evidence that the North was regarded as a problematic area comes from the special arrangements made for its government by councils under a royal lieutenant. In describing the religious inclinations of the North at the time of the Pilgrimage, too great a weight is probably placed on the preferences of Thomas Darcy and Robert Aske, the most prominent figures of the rebellion.Less

A Northern Panorama

R. W. Hoyle

Published in print: 2001-05-17

The Pilgrimage of Grace that occurred during the reign of Henry VIII was thought to be a northern phenomenon and therefore one which contains few lessons for the history of England as a whole. The North, it is maintained, was backward, conservative, lightly governed (a problem solved by the Council of the North), and prone to violence. Its nobility retained a military demeanour at a time when the nobility of southern England had softened into a court or service nobility. Hence, until it was tamed the North was an ideal breeding ground for opposition to the divorce, the royal supremacy, and the dissolution of the monasteries. The clearest evidence that the North was regarded as a problematic area comes from the special arrangements made for its government by councils under a royal lieutenant. In describing the religious inclinations of the North at the time of the Pilgrimage, too great a weight is probably placed on the preferences of Thomas Darcy and Robert Aske, the most prominent figures of the rebellion.

The most striking feature of the 1536 Lincolnshire rebellion that eventually led to the Pilgrimage of Grace in England during the reign of Henry VIII was the speed with which it passed from outbreak ...
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The most striking feature of the 1536 Lincolnshire rebellion that eventually led to the Pilgrimage of Grace in England during the reign of Henry VIII was the speed with which it passed from outbreak to collapse. The rebellion began at Louth on the morning of Monday, October 2; by the following Friday, the rebels had dispersed back to their homes and the gentry who had seen service as their leaders travelled to Stamford to submit to the duke of Suffolk. Whilst the county remained disturbed for some weeks longer, the rebellion lasted for less than a fortnight. What is more, at the time of its disbandment it had achieved none of the objectives declared in its manifestos and articles.Less

Lincolnshire

R. W. Hoyle

Published in print: 2001-05-17

The most striking feature of the 1536 Lincolnshire rebellion that eventually led to the Pilgrimage of Grace in England during the reign of Henry VIII was the speed with which it passed from outbreak to collapse. The rebellion began at Louth on the morning of Monday, October 2; by the following Friday, the rebels had dispersed back to their homes and the gentry who had seen service as their leaders travelled to Stamford to submit to the duke of Suffolk. Whilst the county remained disturbed for some weeks longer, the rebellion lasted for less than a fortnight. What is more, at the time of its disbandment it had achieved none of the objectives declared in its manifestos and articles.

The risings in the East Riding and Howdenshire were responses to news of the rising in Lincolnshire. There was some interchange of personnel between the two movements. Lincolnshire sent emissaries to ...
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The risings in the East Riding and Howdenshire were responses to news of the rising in Lincolnshire. There was some interchange of personnel between the two movements. Lincolnshire sent emissaries to Beverley; Robert Aske went to Lincoln to assess the character of the revolt. The Lincolnshire articles were circulated in Yorkshire and persuaded Aske that this was a movement in which he wished to play a role. After the collapse of Lincolnshire, Aske reshaped the ideology of the Yorkshire movement, omitting the commonwealth concerns of the Lincolnshire manifesto from his oath and emphasising the preservation of the church and the need for better councillors about the king. Where Aske's movement adopted the metaphor of the Pilgrimage of Grace, the movement which started in Richmondshire claimed to act in the name of Captain Poverty, was sympathetic to the plight of suppressed monasteries, and had concerns which were overtly ‘agrarian’.Less

The ‘Captain Poverty’ Revolts

R. W. Hoyle

Published in print: 2001-05-17

The risings in the East Riding and Howdenshire were responses to news of the rising in Lincolnshire. There was some interchange of personnel between the two movements. Lincolnshire sent emissaries to Beverley; Robert Aske went to Lincoln to assess the character of the revolt. The Lincolnshire articles were circulated in Yorkshire and persuaded Aske that this was a movement in which he wished to play a role. After the collapse of Lincolnshire, Aske reshaped the ideology of the Yorkshire movement, omitting the commonwealth concerns of the Lincolnshire manifesto from his oath and emphasising the preservation of the church and the need for better councillors about the king. Where Aske's movement adopted the metaphor of the Pilgrimage of Grace, the movement which started in Richmondshire claimed to act in the name of Captain Poverty, was sympathetic to the plight of suppressed monasteries, and had concerns which were overtly ‘agrarian’.

In the century that followed the end of the Hussite wars religious warfare found a number of distinctive outlets. In Eastern Europe, the defence of the frontier against the advancing Turks by armies ...
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In the century that followed the end of the Hussite wars religious warfare found a number of distinctive outlets. In Eastern Europe, the defence of the frontier against the advancing Turks by armies that were composed largely of peasants had a tendency, exemplified in Hungary by György Dózsa's crusading army of 1514, to mutate into social insurrection. In Iberia, the concluding stages of the Reconquest and the initial overseas discoveries and conquests were strongly influenced by prophecy and messianism. The first 20 years of the Reformation gave rise to extremities of religious belief and practice that reached a climax in the Anabaptist seizure of the city of Münster in 1534–5.Less

The Christian Commonwealth of Europe, 1436–1536

Norman Housley

Published in print: 2008-11-06

In the century that followed the end of the Hussite wars religious warfare found a number of distinctive outlets. In Eastern Europe, the defence of the frontier against the advancing Turks by armies that were composed largely of peasants had a tendency, exemplified in Hungary by György Dózsa's crusading army of 1514, to mutate into social insurrection. In Iberia, the concluding stages of the Reconquest and the initial overseas discoveries and conquests were strongly influenced by prophecy and messianism. The first 20 years of the Reformation gave rise to extremities of religious belief and practice that reached a climax in the Anabaptist seizure of the city of Münster in 1534–5.

At the first Doncaster meeting the gentry leadership of the Pilgrimage of Grace and the duke of Norfolk devised the means to disband the Pilgrims' army. At the second Doncaster meeting they went a ...
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At the first Doncaster meeting the gentry leadership of the Pilgrimage of Grace and the duke of Norfolk devised the means to disband the Pilgrims' army. At the second Doncaster meeting they went a stage further and wound up the Pilgrimage in return for a pardon, a number of ill-defined promises to assuage the commons, and the promise of a parliament. The first few days of December 1536 continued to see differences of opinion between Henry VIII and Norfolk over the Pilgrimage. The king believed that the movement had burnt itself out. Little in the way of concessions would be needed to bring it to a conclusion. Sending Norfolk new instructions on December 2, he argued that Norfolk had over-coloured his account of the rebels' numbers and hostility. He was surprised that the duke accepted that the Pilgrims sought a general pardon and a parliament without having met with them.Less

Winding Up the Pilgrimage

R. W. Hoyle

Published in print: 2001-05-17

At the first Doncaster meeting the gentry leadership of the Pilgrimage of Grace and the duke of Norfolk devised the means to disband the Pilgrims' army. At the second Doncaster meeting they went a stage further and wound up the Pilgrimage in return for a pardon, a number of ill-defined promises to assuage the commons, and the promise of a parliament. The first few days of December 1536 continued to see differences of opinion between Henry VIII and Norfolk over the Pilgrimage. The king believed that the movement had burnt itself out. Little in the way of concessions would be needed to bring it to a conclusion. Sending Norfolk new instructions on December 2, he argued that Norfolk had over-coloured his account of the rebels' numbers and hostility. He was surprised that the duke accepted that the Pilgrims sought a general pardon and a parliament without having met with them.

This book argues that the rebellions of 1536-1537, the Lincolnshire revolt, the Pilgrimage of Grace, and the Captain Poverty risings in October, and the renewed risings in January and early February ...
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This book argues that the rebellions of 1536-1537, the Lincolnshire revolt, the Pilgrimage of Grace, and the Captain Poverty risings in October, and the renewed risings in January and early February 1537 must be understood as risings of the commons which the gentry, ultimately successfully, worked to tame through the re-establishment of their authority. In their attempts to harness the commons, the gentry were hindered, first by one of their number, Robert Aske, who saw political and personal advantage in furthering the revolts and led the commons into a stand-off with a royal force at Doncaster; and second, by the refusal of Henry VIII to make concessions — notably an unconditional pardon — which would allow the gentry and commons to disperse without any fear of reprisals. The revolts of 1536-1537 were actually two contemporaneous but semi-independent uprisings that began in Lincolnshire and east Yorkshire before spreading to other parts of England.Less

The Rebellions as Commons’ Revolts

R. W. Hoyle

Published in print: 2001-05-17

This book argues that the rebellions of 1536-1537, the Lincolnshire revolt, the Pilgrimage of Grace, and the Captain Poverty risings in October, and the renewed risings in January and early February 1537 must be understood as risings of the commons which the gentry, ultimately successfully, worked to tame through the re-establishment of their authority. In their attempts to harness the commons, the gentry were hindered, first by one of their number, Robert Aske, who saw political and personal advantage in furthering the revolts and led the commons into a stand-off with a royal force at Doncaster; and second, by the refusal of Henry VIII to make concessions — notably an unconditional pardon — which would allow the gentry and commons to disperse without any fear of reprisals. The revolts of 1536-1537 were actually two contemporaneous but semi-independent uprisings that began in Lincolnshire and east Yorkshire before spreading to other parts of England.

The revolts that occurred in 1536-1537 in England during the reign of Henry VIII could have been triggered by the concern of a politically informed and devout society about the alleged projected ...
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The revolts that occurred in 1536-1537 in England during the reign of Henry VIII could have been triggered by the concern of a politically informed and devout society about the alleged projected reform of religious observance. The state's involvement in religion, not to preserve orthodoxy but to encourage reform, created a politics of religious diversity which was to endure for three, perhaps four centuries; a politics where every individual had the choice between conventional practice and reformed religion, between differing ways of achieving salvation. To some historians, the revolt of 1536 was a response to reports which were untrue, to unnecessary anxieties: but within twenty years the state had acted in exactly the way men feared it was about to in the autumn of 1536. Henry's inability to compromise, his refusal to concede an unconditional pardon to people who had been unwillingly caught up in the revolt, the uncertainty about the king's motives, and the general lack of trust he engendered extended the Pilgrimage of Grace from October 1536 into February 1537.Less

Epilogue: ‘to knit up this tragedy’

R. W. Hoyle

Published in print: 2001-05-17

The revolts that occurred in 1536-1537 in England during the reign of Henry VIII could have been triggered by the concern of a politically informed and devout society about the alleged projected reform of religious observance. The state's involvement in religion, not to preserve orthodoxy but to encourage reform, created a politics of religious diversity which was to endure for three, perhaps four centuries; a politics where every individual had the choice between conventional practice and reformed religion, between differing ways of achieving salvation. To some historians, the revolt of 1536 was a response to reports which were untrue, to unnecessary anxieties: but within twenty years the state had acted in exactly the way men feared it was about to in the autumn of 1536. Henry's inability to compromise, his refusal to concede an unconditional pardon to people who had been unwillingly caught up in the revolt, the uncertainty about the king's motives, and the general lack of trust he engendered extended the Pilgrimage of Grace from October 1536 into February 1537.

This chapter evaluates the use of Roman precedent in Byron's understanding of the decline of literature and literary standards, of ancient civilization, and of the self. In his Letter to John Murray, ...
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This chapter evaluates the use of Roman precedent in Byron's understanding of the decline of literature and literary standards, of ancient civilization, and of the self. In his Letter to John Murray, Byron uses ancient Roman precedents and the transition from republic to empire to construct a model of literary decline, one which he then applies to the contemporary scene. Byron's invocation of Roman precedents in the Pope controversy to revalue negatively the Romantic movement shows Byron reaching behind his dissatisfaction with Romantic poetics to invoke a Roman standard. The same emphasis on decline seen in Byron's advocacy of Pope also forms a dominant theme in Childe Harold, canto four. Here, a focus on Byron's engagement with classical Roman authors and the decline of the Roman republic shows how Byron's sense of decline is more than self‐mythologizing and represents instead a post‐Waterloo historical consciousness. Together, both sections affirm the centrality of Rome for Byron's sense of self and for his understanding of literary history, while also revealing uneven and dissonant qualities within the category “Romantic” itself.Less

A Roman Standard : Byron, Ancient Rome, and Literary Decline

Jonathan Sachs

Published in print: 2009-11-19

This chapter evaluates the use of Roman precedent in Byron's understanding of the decline of literature and literary standards, of ancient civilization, and of the self. In his Letter to John Murray, Byron uses ancient Roman precedents and the transition from republic to empire to construct a model of literary decline, one which he then applies to the contemporary scene. Byron's invocation of Roman precedents in the Pope controversy to revalue negatively the Romantic movement shows Byron reaching behind his dissatisfaction with Romantic poetics to invoke a Roman standard. The same emphasis on decline seen in Byron's advocacy of Pope also forms a dominant theme in Childe Harold, canto four. Here, a focus on Byron's engagement with classical Roman authors and the decline of the Roman republic shows how Byron's sense of decline is more than self‐mythologizing and represents instead a post‐Waterloo historical consciousness. Together, both sections affirm the centrality of Rome for Byron's sense of self and for his understanding of literary history, while also revealing uneven and dissonant qualities within the category “Romantic” itself.

This chapter focuses on two of Elyot’s later dialogues: his translation of a sermon of St. Cyprian counselling the faithful in times of persecution and his collection of adagia, The Banquet of ...
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This chapter focuses on two of Elyot’s later dialogues: his translation of a sermon of St. Cyprian counselling the faithful in times of persecution and his collection of adagia, The Banquet of Sapience, each of which seems designed to reflect upon the increasing pressures placed upon the regular religious and critics of the royal supremacy and break with Rome in these years.Less

From Supremacy to Tyranny, 1533–40 : A Sweet and Devout Sermon and The Banquette of Sapience

Greg Walker

Published in print: 2005-10-20

This chapter focuses on two of Elyot’s later dialogues: his translation of a sermon of St. Cyprian counselling the faithful in times of persecution and his collection of adagia, The Banquet of Sapience, each of which seems designed to reflect upon the increasing pressures placed upon the regular religious and critics of the royal supremacy and break with Rome in these years.

This chapter offers a critical analysis of the role of sacred space in relation to secular Tokyo in order to better understand the significance of the fundamental contradiction concerning practice ...
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This chapter offers a critical analysis of the role of sacred space in relation to secular Tokyo in order to better understand the significance of the fundamental contradiction concerning practice and belief. It considers on the basis of the author's personal reflections seen in terms of cross-cultural perspectives how contemporary urban sacred sites seek to preserve a deteriorating past that is greatly affected, for better or worse, by the main factors of modernization. These factors include rapid commercial development and an aggressive emphasis on an efficient use of space as an end in itself accompanied by ecological degradation that causes a deterioration of the natural landscape. Sacred sites must absorb the ongoing impact of a general trend toward secularity, or unbridled mercantilism and consumerism, which tends to dismiss the past as merely anachronistic and thus deviates from and diminishes traditional religious institutional structures. This chapter makes use of on-the-ground observations in inquiring as to where the secular leaves off and the sacred begins in comparison with sacred sites typical of Western cities.Less

Sacred Space Is Alive and Well and Living in Japan

Heine Steven

Published in print: 2011-12-02

This chapter offers a critical analysis of the role of sacred space in relation to secular Tokyo in order to better understand the significance of the fundamental contradiction concerning practice and belief. It considers on the basis of the author's personal reflections seen in terms of cross-cultural perspectives how contemporary urban sacred sites seek to preserve a deteriorating past that is greatly affected, for better or worse, by the main factors of modernization. These factors include rapid commercial development and an aggressive emphasis on an efficient use of space as an end in itself accompanied by ecological degradation that causes a deterioration of the natural landscape. Sacred sites must absorb the ongoing impact of a general trend toward secularity, or unbridled mercantilism and consumerism, which tends to dismiss the past as merely anachronistic and thus deviates from and diminishes traditional religious institutional structures. This chapter makes use of on-the-ground observations in inquiring as to where the secular leaves off and the sacred begins in comparison with sacred sites typical of Western cities.

In October 1870, Rome and Latium were annexed by the kingdom of Italy and in July 1871 Rome was made capital. In the years that followed the city was radically transformed. This process exacerbated ...
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In October 1870, Rome and Latium were annexed by the kingdom of Italy and in July 1871 Rome was made capital. In the years that followed the city was radically transformed. This process exacerbated conflicts between visitors and inhabitants over who could claim to be Rome's true heirs — a conflict that Risorgimento nationalism had generated since the beginning of the nineteenth century. Qualms about the new Rome and the relations to the past it permitted or blocked can be found in much writing of the late nineteenth century. Unexpectedly, perhaps, given his reputation as a regionalist, they are explored with particular intelligence by Thomas Hardy, in writing that followed his single journey to Rome in 1887. Particularly in his sequence, ‘Poems of Pilgrimage’, published in Poems of the Past and the Present (1902), Hardy reflected on how far the Romantic inheritance might still be found, overlaying the classical scene.Less

Thomas Hardy and ‘the reach of perished Rome’

Ralph Pite

Published in print: 2012-08-09

In October 1870, Rome and Latium were annexed by the kingdom of Italy and in July 1871 Rome was made capital. In the years that followed the city was radically transformed. This process exacerbated conflicts between visitors and inhabitants over who could claim to be Rome's true heirs — a conflict that Risorgimento nationalism had generated since the beginning of the nineteenth century. Qualms about the new Rome and the relations to the past it permitted or blocked can be found in much writing of the late nineteenth century. Unexpectedly, perhaps, given his reputation as a regionalist, they are explored with particular intelligence by Thomas Hardy, in writing that followed his single journey to Rome in 1887. Particularly in his sequence, ‘Poems of Pilgrimage’, published in Poems of the Past and the Present (1902), Hardy reflected on how far the Romantic inheritance might still be found, overlaying the classical scene.

This chapter discusses performative intensity in Childe Harold's Pilgrimage and Don Juan. Of the former poem it is argued that the text frequently persuades us we are in touch with the self that ...
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This chapter discusses performative intensity in Childe Harold's Pilgrimage and Don Juan. Of the former poem it is argued that the text frequently persuades us we are in touch with the self that wishes to die to itself and end up as text. Don Juan is read — for all its anti-illusionism and hostility to Romantic pretension — as ultimately upholding the claims of poetry as a mode of knowing, or not knowing. Byron's comic epic sends demystifiers of poetry packing through a challenging, aesthetically seductive combination of relentless self-consciousness and linguistic inventiveness.Less

‘A Being More Intense’: Byron

Michael O'Neill

Published in print: 1997-07-10

This chapter discusses performative intensity in Childe Harold's Pilgrimage and Don Juan. Of the former poem it is argued that the text frequently persuades us we are in touch with the self that wishes to die to itself and end up as text. Don Juan is read — for all its anti-illusionism and hostility to Romantic pretension — as ultimately upholding the claims of poetry as a mode of knowing, or not knowing. Byron's comic epic sends demystifiers of poetry packing through a challenging, aesthetically seductive combination of relentless self-consciousness and linguistic inventiveness.

A collection of classic and contemporary ethnographic explorations of Catholicism, by anthropologists and religious studies scholars. The book approaches Catholicism through a variety topics and ...
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A collection of classic and contemporary ethnographic explorations of Catholicism, by anthropologists and religious studies scholars. The book approaches Catholicism through a variety topics and across a wide range of geographical settings. Includes material whose theme is ‘religion’, as well as contributions that expand on Catholicism’s intersection with politics and economics, secularism and modernity, sex and gender, kinship and heritage, and technologies of mediation.Less

Anthropology of Catholicism : A Reader

Published in print: 2017-01-24

A collection of classic and contemporary ethnographic explorations of Catholicism, by anthropologists and religious studies scholars. The book approaches Catholicism through a variety topics and across a wide range of geographical settings. Includes material whose theme is ‘religion’, as well as contributions that expand on Catholicism’s intersection with politics and economics, secularism and modernity, sex and gender, kinship and heritage, and technologies of mediation.

This chapter is concerned with the archaeological study of the movement of people and objects during the Islamic period. The first section surveys the published research on land routes used by ...
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This chapter is concerned with the archaeological study of the movement of people and objects during the Islamic period. The first section surveys the published research on land routes used by pilgrims performing the hajj to Mecca, with a particular concentration upon the development of the Darb Zubayda (running from southern Iraq to the Hijaz) between the late eight and the ninth centuries. The second section looks at the patterns of trade in raw materials and manufactured goods in the Medieval Mediterranean. The final section deals with maritime activity, and offers case studies on the ports of Quseir on the Red Sea and Siraf on the Persian Gulf. Objects, architecture and documents are employed to trace the nature of trade in these ports, and the chronology of their growth and decline.Less

Travel and trade

Marcus Milwright

Published in print: 2010-02-05

This chapter is concerned with the archaeological study of the movement of people and objects during the Islamic period. The first section surveys the published research on land routes used by pilgrims performing the hajj to Mecca, with a particular concentration upon the development of the Darb Zubayda (running from southern Iraq to the Hijaz) between the late eight and the ninth centuries. The second section looks at the patterns of trade in raw materials and manufactured goods in the Medieval Mediterranean. The final section deals with maritime activity, and offers case studies on the ports of Quseir on the Red Sea and Siraf on the Persian Gulf. Objects, architecture and documents are employed to trace the nature of trade in these ports, and the chronology of their growth and decline.

It examines the ways in which colonial government distinguished private from public matters and modern from traditional government, allowing religious or cultural practices to continue while ...
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It examines the ways in which colonial government distinguished private from public matters and modern from traditional government, allowing religious or cultural practices to continue while controlling political activities and managing the secular, public domain. The Dutch intervened more than the British in overseeing Muslim practices and political parties, but they left the content of belief and ritual to the Muslims. The British claimed a policy of non-interference in Malay religion and culture, but intervened when necessary to maintain Malay privileges.Less

Controlling Politics and Bureaucratising Religion

Muhamad Ali

Published in print: 2016-01-01

It examines the ways in which colonial government distinguished private from public matters and modern from traditional government, allowing religious or cultural practices to continue while controlling political activities and managing the secular, public domain. The Dutch intervened more than the British in overseeing Muslim practices and political parties, but they left the content of belief and ritual to the Muslims. The British claimed a policy of non-interference in Malay religion and culture, but intervened when necessary to maintain Malay privileges.

Chapter Five treats the joint career of Tāre Lhamo and Namtrul Rinpoche from 1980 forward as represented in his hagiography, Jewel Garland. In contrast to the intimate words exchanged between lovers ...
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Chapter Five treats the joint career of Tāre Lhamo and Namtrul Rinpoche from 1980 forward as represented in his hagiography, Jewel Garland. In contrast to the intimate words exchanged between lovers in their correspondence, Jewel Garland portrays the public personae of this tantric couple, whose visionary talents and ritual prowess formed the basis of their many accomplishments promoting the revival of Buddhism in Golok. Tāre Lhamo and Namtrul Rinpoche are depicted side by side traveling throughout Golok to unearth their revelations, bestow tantric initiations, establish ritual practices at monasteries, and construct stūpas and temples. I argue that the writing of Buddhist hagiography is itself constituent of cultural revival and a means to reposition Buddhist masters at the center of society and as the main agents of Tibetan history.Less

A Tantric Couple : The Hagiography of Cultural Revitalization

Holly Gayley

Published in print: 2016-11-22

Chapter Five treats the joint career of Tāre Lhamo and Namtrul Rinpoche from 1980 forward as represented in his hagiography, Jewel Garland. In contrast to the intimate words exchanged between lovers in their correspondence, Jewel Garland portrays the public personae of this tantric couple, whose visionary talents and ritual prowess formed the basis of their many accomplishments promoting the revival of Buddhism in Golok. Tāre Lhamo and Namtrul Rinpoche are depicted side by side traveling throughout Golok to unearth their revelations, bestow tantric initiations, establish ritual practices at monasteries, and construct stūpas and temples. I argue that the writing of Buddhist hagiography is itself constituent of cultural revival and a means to reposition Buddhist masters at the center of society and as the main agents of Tibetan history.